Whether This Is the Proper Form for the Consecration of the Bread:
"This Is My Body"?
Objection 1: It seems that this is not the proper form of this
sacrament: "This is My body." For the effect of a sacrament ought to
be expressed in its form. But the effect of the consecration of the
bread is the change of the substance of the bread into the body of
Christ, and this is better expressed by the word "becomes" than by
"is." Therefore, in the form of the consecration we ought to say:
"This becomes My body."
Obj. 2: Further, Ambrose says (De Sacram. iv), "Christ's words
consecrate this sacrament. What word of Christ? This word, whereby
all things are made. The Lord commanded, and the heavens and earth
were made." Therefore, it would be a more proper form of this
sacrament if the imperative mood were employed, so as to say: "Be
this My body."
Obj. 3: Further, that which is changed is implied in the subject of
this phrase, just as the term of the change is implied in the
predicate. But just as that into which the change is made is
something determinate, for the change is into nothing else but the
body of Christ, so also that which is converted is determinate, since
only bread is converted into the body of Christ. Therefore, as a noun
is inserted on the part of the predicate, so also should a noun be
inserted in the subject, so that it be said: "This bread is My body."
Obj. 4: Further, just as the term of the change is determinate in
nature, because it is a body, so also is it determinate in person.
Consequently, in order to determine the person, it ought to be said:
"This is the body of Christ."
Obj. 5: Further, nothing ought to be inserted in the form except what
is substantial to it. Consequently, the conjunction "for" is
improperly added in some books, since it does not belong to the
substance of the form.
_On the contrary,_ our Lord used this form in consecrating, as is
evident from Matt. 26:26.
_I answer that,_ This is the proper form for the consecration of the
bread. For it was said (A. 1) that this consecration consists in
changing the substance of bread into the body of Christ. Now the form
of a sacrament ought to denote what is done in the sacrament.
Consequently the form for the consecration of the bread ought to
signify the actual conversion of the bread into the body of Christ.
And herein are three things to be considered: namely, the actual
conversion, the term _whence,_ and the term _whereunto._
Now the conversion can be considered in two ways: first, in
_becoming,_ secondly, in _being._ But the conversion ought not to be
signified in this form as in _becoming,_ but as in _being._ First,
because such conversion is not successive, as was said above (Q. 75,
A. 7), but instantaneous; and in such changes the _becoming_ is
nothing else than the _being._ Secondly, because the sacramental
forms bear the same relation to the signification of the sacramental
effect as artificial forms to the representation of the effect of
art. Now an artificial form is the likeness of the ultimate effect,
on which the artist's intention is fixed; just as the art-form in the
builder's mind is principally the form of the house constructed, and
secondarily of the constructing. Accordingly, in this form also the
conversion ought to be expressed as in _being,_ to which the
intention is referred.
And since the conversion is expressed in this form as in _being,_ it
is necessary for the extremes of the conversion to be signified as
they exist in the fact of conversion. But then the term _whereunto_
has the proper nature of its own substance; whereas the term _whence_
does not remain in its own substance, but only as to the accidents
whereby it comes under the senses, and can be determined in relation
to the senses. Hence the term _whence_ of the conversion is
conveniently expressed by the demonstrative pronoun, relative to the
sensible accidents which continue; but the term _whereunto_ is
expressed by the noun signifying the nature of the thing which
terminates the conversion, and this is Christ's entire body, and not
merely His flesh; as was said above (Q. 76, A. 1, ad 2). Hence this
form is most appropriate: "This is My body."
Reply Obj. 1: The ultimate effect of this conversion is not a
_becoming_ but a _being,_ as stated above, and consequently
prominence should be given to this in the form.
Reply Obj. 2: God's word operated in the creation of things, and it
is the same which operates in this consecration, yet each in
different fashion: because here it operates effectively and
sacramentally, that is, in virtue of its signification. And
consequently the last effect of the consecration must needs be
signified in this sentence by a substantive verb of the indicative
mood and present time. But in the creation of things it worked merely
effectively, and such efficiency is due to the command of His wisdom;
and therefore in the creation of things the Lord's word is expressed
by a verb in the imperative mood, as in Gen. 1:3: "Let there be
light, and light was made."
Reply Obj. 3: The term _whence_ does not retain the nature of its
substance in the _being_ of the conversion, as the term _whereunto_
does. Therefore there is no parallel.
Reply Obj. 4: The pronoun "My," which implicitly points to the chief
person, i.e. the person of the speaker, sufficiently indicates
Christ's person, in Whose person these words are uttered, as stated
above (A. 1).
Reply Obj. 5: The conjunction "for" is set in this form according to
the custom of the Roman Church, who derived it from Peter the
Apostle; and this on account of the sequence with the words
preceding: and therefore it is not part of the form, just as the
words preceding the form are not.
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